you see the Priests ignorance and the Quakers knowledge laid together So let any one that hath reason reade Naylor his Answer to Io Reyners Queries Parnel against Dr. Draton and then see if it be not a wofull judgment of God to let a Nation be over-run and people catched with such witlesse brainlesse fellowes besides their grosse abominable principles that destroy Scriptures Ordinances Churches civil States c. Conclusion Since then the Light which the Quakers boast come from the infallible Spirit in them is thus irrationall brutish c. I conclude their Light is from Satan not from Christ Argum 12 Major That Light which affirmeth sound believers walking evangelically in obedience to Gods commandements to be in a state of condemnation that Light is from Satan not from Christ Minor But so doe the Light of the Quakers Ergo. The Major is plain 3 Ioh. 36.18.16 16 Mar. 16. If faith and holinesse shall go to hell what shall goe to heaven Minor They doe not say this in so many words but by consequence for the persons who are such and they cannot disprove it they affirm to be in that condition But the Quakers Light affirmeth sound believers and persons who walk in obedience c. to be in a state of condemnation For we are assured there are hundreds of sound believers in Christ in England that fear to sinne walke with the Lord and that more close than the Quakers who doe detest and abominate the Quakers doctrines principles and practises but the Quakers say of those who come not amongst them that they shall be damned perish c. This is their common language about us Thus J. Toldervy Ep. 17.18 told his Master Col. Web. Thus Mason p. 8. speaking to the Ministers whom he calls Merchants of Babylon bid us read our doom in Revel 18.7.8 yet among these I am sure are very sound believers and very holy men if they may be tried by the word which shall try them yea and you Mason and all your Quakers notwithstanding your boastings of the infallible Spirit Thus I. N. p. 17. F. Harris makes this Querie Whether it be safe for Christians to forsake and let goe those Gospel-dispensations of the Spirit of Truth in which God hath blessedly appeared c The summe of his answer is this that all those who deny the light of Christ and the infallible spirit in their sense this must be taken else we do say some truth is in this have nothing but the spirit of delusions but then adds without the infallible spirit there is no promise nor word but what is stolen from others or out of a booke and had thou had no booke thou had no voice nor promise Here is brave stuffe the promises then in the Bible are little worth if I. N. can finde any promises out of this book let him take them for me Thus Parnel and Naylor call the Ministers Magicians Let the Quakers tell us what is faith according as the Lord Christ declares it in his Word not their infallible Spirit without the Word tell us what it is to walk holily as the holy men in Scripture have done and see if there be not many hundreds that answer that faith and holinesse And let me desire the Quakers but to tell me of one man in the Word of God that was holy who embraced the Quakers doctrines principles and practises Conclusion Since then the Quakers light condemne such as the light of Christ approves of hence I conclude their light is from Satan c. Jam. 3.1 Be not many Masters knowing we shall receive the greater condemnation Who so masterly as the Quakers Mat. 7. ver 1. Argum 13 As for their shaking in that strange manner which some report of them and their books defend it is manifest enough to every one whom the God of this world hath not blinded whence it comes and prove their doctrine to have the same Authour it is a thing so known amongst them that J. Toldervy saith p. 28. He had long waited for it then had it to purpose My whole man was so shaken torn and rent that had I not by a great strength been enabled I could not have continued also it did worke in me as though I had taken a strong purge pag. 29. yet I. N. against F. Harris p. 18. abuseth the holy examples of Daniel Moses and David to defend these Diabolical actings nothing like those holy men neither in the causes nor effects Let the Reader observe the History at the end of the book I shall conclude all with transcribing a few lines out of him where he relateth what one of these Quakers who was of his former acquaintance pag. 7. spake to him with Answer to one of Parnels Queries He gave me to understand that they were sent forth to preach the Gospel by the same Christ the Apostles were and that the person that Son of God which died at Jerusalem was not the Redeemer of man from sinne Oh fearful but the redeemer was in every particular man that light by which he was given to see sinne and enabled by it if obeyed to be redeemed from sinne which Christ had redeemed them perfect and now lived in them Lord of all things by which they were made the sons of God and so what was manifested to them by that substance from that substance were they moved to speake which was the same holy Ghost by which the Apostles were endued sent forth and enabled to preach so he declared how sometimes in the night they were immediately commanded by the eternall spirit to goe forth and preach c. Here is enough said to make us all quake I intend not to open the wretchednesse that lieth in these words onely this is worth the observation that whereas some have cast off all Officers and Churches because we are out of order say they and therefore they wait for Apostolical men to be sent from God I know not how to bring us into order here you have them I hope your expectation is answered by a fearful judgement of God But let us hear what is Parnels opinion though propounded by way of querie Whether any now ought to preach in the name of Jesus but who are called to it and fitted for it the same way as the holy men of God were spoken of in Scripture What holy men he meaneth the next Querie to this will interpret Whether doe you owne immediate revelation now yea or nay q 8.9 The question would be what he means by immediate revelation but by comparing their spirits we may know his meaning Bishop p. 24. proving that we are not the Ministers of Christ brings in this for one proof Gal. 1.12 the Ministers of Christ received not the Gospel by man nor the will of man nor were they taught it but by the revelation of Jesus Christ in them We may see what Parnel aimes at but in this sense no we own no such revelations 1. For
by the Scriptures Search the Scriptures for they are they which testifie of me If you doe finde that I answer not those Scriptures which speak of the Messiah throw me by who of his enemies could by the Scripture-triall finde him to be false So Ioh. 10.37 38. If I doe not the works of my Father believe me not c. Thus Mat. 115. when Iohn sent to him his answer is the proof Tell Iohn what you hear and see i. e. The prophesie in Isa 35.6 fulfilled then let Iohn or you rather judge what I am Thus Paul 2 Cor. 12.12 Truly the signes of an Apostle were wrought among you in all patience in signes and wonders and mighty deeds I gave you sufficient proof that I was an Apostle by all the signes of a true Apostle Thus Isaiah 8.20 teach the people how to try all false spirits bring them To the Law and to the Testimony if they speak not according to this word it is because there is no light in them Let them talke of their Lights what they will if they speak not according to this word the touchstone for all spirits they are but delusions Our Major then is true light according to the Scriptures Minor The Minor But the light of the Quakers will not admit of nor endure the triall This I prove from their own Books I. N. against F. Harris p. 10. the Question is Whether that can be the way of God which hath nothing to warrant it but the bare words and affirmation of men which they call infallible To this I.N. answers Answ That Spirit of God which is infallible is the sufficient ground and to preach that is the way of God neither had this ever any other testimony but what is of it selfe For the worlds wisdome and carnall naturall man can neither receive it nor beare testimony of it onely such who believe it c. The summe is this the Quakers have the Infallible Spirit they believe the testimony of it and this is all the proof But could not CHRIST who is the Light of the world answer thus more truely than any Quaker what need then of searching Scriptures or observing his works his infallible Spirit is proof enough Could not Paul say as much he had the infallible Spirit and what need of the signes of an Apostle Could not those Apostles Rev. 2.2 whom the Angel of Ephesus tried have said as much they had the infallible Spirit and if this were proof enough how could the Angel try them Zedekiah can say Thus saith the Lord 1 King 22.11 and smite Micaiah on the cheek c. ver 24. Hananiah can say Thus speaketh the Lord of hosts the God of Israel Jer. 28.2 And if their saying they have the infallible Spirit be proof sufficient then they are as good Prophets as Micaiah or Ieremiah God will not judge mens doctrines or conversations according to their infallible spirit which they boast of at the last day but according to his Law written or not written as the Heathen had not the Law written but yet the Law they had Rom. ch 2.12 then by the same Law now try and judge Doctrines and Conversations The Quakers shall be judged by the Law written Conclusion Since then the Quakers light will not admit of nor endure the triall hence we conclude the Quakers light is the light of Satan not of Christ Argum 2 Major That Light which puts out the Light of Nature is the light of Satan not of Christ Minor But the Light of the Quakers puts out the Light of Nature Therefore the Light of the Quakers is the Light of Satan not of Christ By the Light of Nature Major proved I mean that Candle or inward Law which God set up in the heart of all mankinde after the losse of his Image in the Pall checking many sinnes against God but more against men God having made a fuller and greater revelation to Nature in the things of the second Table than in the first Thou shalt not kill thou shalt not commit adultery thou shalt not steale c. So Honour thy father and thy mother without this light no Societies could hold but Christ his Light doth not put out any part of this Light no we finde him Matth 5. opening these Commandements in a larger sense than the Pharisees did Minor But the Light of the Quakers puts out part of this Light For they deny honour to all Superiours yea nor will own any distinction of Relations Honour is but the expressing of the inward respect we bear to persons by outward signes speeches and gestures without the outward signification of it thus no man can tell who is honoured and as is the custome of the Nation so we expresse this whether by uncovering the head bowing the body c. But the Quakers deny this Let a Master be in a house with ten other boyes the servant comes in he stirres not his hat to his Master no more than to the boyes his language to his Master is Thou man to the boy Thou boy what honour hath the Master above the Boyes I. N. against F. Harris pag. 6. Did ever any Saints use any other language but Thee and Thou to God or man Yes that they did better Saints than the Quakers are though they say they are perfect Paul was a Saint Acts 26.25 He saith not Thou Festus or Thou man but Most noble Festus so King Agrippa Daniel was a Saint yet when he speaks to Nebuchadnezzar Dan. 2.37 he saith O King thou art a King of Kings Hannah was a Saint when she speaks to Eli 1 Sam. 1.15 no My Lord. ver 26. Oh my Lord not Thou man Sarah was a Saint 1 Pet. 3.6 she called Abraham Lord. Rachel if the Quakers can prove her to be no Saint let them but she to Laban Gen. 31.35 My Lord and rose up there is language and gesture Solomon rose up from his Throne went to meet his Mother and bowed himself to her c. 1 King 2.19 Reade also Prov. 31.28 Eliazer is a good servant yet in his prayer to God Gen. 24.12 O Lord God of my Master Abraham Abraham was a Saint Gen 18.2 when he saw three men as he thought he bowes himself in ver 3. his language is My Lord. So Abigail to David Yea they will acknowledge no Relations I. Toldervy when he was of that number relates of himself pag 17. that he took his Master by the arme or cloake and bade him sit down William Webbe not Master nor pulling off the hat Afterwards saith he I denyed all relations from the words of One He that liveth in the light will see no difference And in pag 16. he tells how through his disobedience from this principle his Mother and many little ones doe suffer having in his charge the redeeming part of an estate for his Mother possibly in a short time to have been effected which he deserted and addes the workings of this power was so predominant that I
of this life c. But how then shall he live I shall adde no more God hath provided for us expressly in the New Testament though the maintenance we have fall short abundantly of what the Priests had in the Old Test 5. The LORD did never upbraid any Church-Officer for taking tithes or maintenance who did his worke nor ever thought the worse of for that nay how often he blames the people for not bringing in the tithes Mal. 3.8 9 10. and other Texts The Lord did ever beteame his Ministers honourable wages Whence you doe but wickedly to upbraid us with those Texts unlesse you could prove us to be no workers I doubt not but Christ in glory doth take himself to be faithfully preached by the Ministers of England I will not say every one why then not maintained 6. But observe these Quakers how they provide for themselves by Scripture Naylor Saluta c. p. 37. 38. he speaks against the Magistrates because they imprison some of their Sect calling themselves Pilgrims and tells them that God foreseeing their doings hath commanded all that own him to entertain strangers and made a Law for it which you have made a Law against and quotes Levit. 19.34 Heb. 13.2 Observe how they have provided for themselves when they wander up and down to mislead souls and trouble the Churches yet you must entertain them they have two Scriptures for it But Naylor 1. Doe the Spirit that is infallible teach men to lye as you doe against the Magistrate hath he made a Law against Gods Law in this point no true stranger will say it but idle persons Vagabonds Rogues persons who worke not in their callings what should become of the Nation else 2. Will two Texts serve to prove that Naylor or others when they wander up and down yet they must be entertained men must provide you lodging food c. and will not five Scriptures that speak for Ministers maintenance be as strong for them to require it are not the people bound as well to provide for us as men to entertain you you are the persons who oppose Gods Law not the Magistrate For shame leave off quoting of Scriptures thus 3. But Naylor you might have read a little further to the 7 17 ver there you shall finde that these Hebrews to whom the Apostle writes had Rulers over them and they were to obey them their duty to entertain strangers so to have Rulers and obey them but your Sect and so others with you are not such as those Hebrews from whom you fetch your proof for you rail at those who are such and at the people who have such Thus then by the Quakers principles I hope we may yet call for our maintenance 7. Our Lord Christ who Mat. 10.8 bid his Disciples that as they had received freely so give freely that is as Christ had freely given them those gifts of healing c. by which they might have soon been very rich the 1 8 ver show what they had received yet Luke 10.7 he bids them eat and drinke for the labourer is worthy of his hire If they must carry no purse with them ver 4. he intended they should be maintained and shew plainly it was their duty to maintain them for he could have furnished them with money but would not For Paul Magd. â—enâ— 1. l. 2. p. 451. it plainly appears by Acts 18.3 that though he were brought up to Learning which at that time was so famous in Tarsus that it excelled Athens Alexandria and other Universities and so Paul was learned acquainted also with heathen Poets as appears yet withall he was also taught a Trade he was of the same craft with Aquila he did not learne it of Aquila then but before he came Paul had his trade for Paul being of the Tribe of Benjamin though he were learned yet he could not come into the Priesthood and so had none of the Tythes to maintain him he must maintain himself So those Elders of Ephesus Act. 20. and other Elders they all had their trades by which they maintained themselves before ever they heard of the Gospel then no wonder though Paul and those Elders did sometimes work Paul being a single person might easily maintain himself 2. Paul having the Spirit in that manner need not trouble himself to attain any thing needfull to his work and I doubt not the ordinary Elders at that time yet had another manner of assistance than we have now for to have them men so able to teach and convince gainsayers Tit. 1. these gifts could not be reached so quickly but though they did labour and study for them yet the Spirit might assist more than now he doth for the speedy fitting of persons 3. It was a free act in Paul that he for this time upon some reason moving him did suspend his power 1 Cor. 9.12 if he were absolutely bound to it why not others also v 6. So if any now who have means sufficient for themselves and their posterity will preach freely they may but neverthelesse there remains a duty on the peoples part to maintain them as such that preach the Gospel v. 14. though they be otherwayes able to live Neither hath the Scripture given any such caution that if Ministers have good estates of their own then the people should not give them the double honour Though the Priests were never so rich yet that did not hinder them from taking Tythes Though Kings have great Lands yet the people pay Customes So in any other Art or place whatever men are in for the reason holds The labourer is worthy c. But what are these things to us when first our fitnesse to this work is not so easily attained those Languages wherein the Scriptures were writ which cost us much time to attain to as without which no man can be a good Text-man they never bestowed any paines about The customes to which the Apostles allude often they knew them because their own but we cannot till we read and know them by Learning The Errors which Ministers are to oppose are abundantly multiplyed over they were in the Apostles time thus I might speak for the necessity of Arts without which men cannot be sufficient Ministers all things put together prove that he who will be a Minister had need give his whole time let him study and pray as bard as he will let him live a hundred years in his strength yet he that will be a Minister indeed will say he finds all little enough if it were no more to be a Minister but to step off a shop-board and get into a Pulpit and speak some honest practicall things which people have heard from others and know something it may be from their own experience then it were easie work indeed and well might the people grumble at the maintenance of such Hence we see Paul in his Epistle to Timothy who was not bred up as others he must give himselfe
and that such as none can call his own but the Ministers are we the covetous persons who require that which is our due by the Law of God and Man or are you the covetous persons yea and sacrilegious who deny it Certainly if people were not acted by a very Satanicall spirit they could not thus open their mouthes in such base language against us as they doe Why doe you not charge us rather with idlenesse if you can and so in that respect prove we ought not to be maintained Why doe you not speak against the Impropriators You pay tythes to them without such clamours onely the Ministers are they who trouble you but we know whose hand is in all this Hell and Rome would be glad if your designes might prevaile So much for the Ministers maintenance which because my Chapter gave me so fit an occasion I have first answered The third part of the Chapter contains a description of these false teachers and adversaries to Paul 1. He calls them false-Apostles 2. Deceitfull Workers 3. They transforme themselves c. like stage-players they personate the Apostles of Christ But how can this be say the admirers of these false teachers we cannot believe it The Apostle answers yes this may very easily be and proves it à majore Doe not wonder at this for Satan himself is transformed into an Angel of light which are the words of my Text and but the antecedent part of the Enthymeme the consequent part is in the 15 verse Satan is ergo his Ministers c. Parnel severall times in his Book he entitles the Watcher calls Logick filthy Logick pag 30. tells us what Logick is Logick is onely to make a false word true That is thy masters Logick indeed Parnel Satans but the true Logick we own for to give you a definition of Logick is in vain is that whereby the Lights of your master Satan are by the help of the Scripture discovered to be false But why doth thy mouth call that filthy which the pure Spirit of God useth In these words he useth both parts of Logick Invention and Disposition We use no Logicke but such as God himselfe hath made SATAN 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adversari odio â—abere the Adversary the hatefull enemy of mankinde is transformed what is he got on the stage too and put on the robe of an Angel of Light Surely a Tragedy we must expect Light is taken properly or improperly 1. Properly he that hath his sight knows what we mean when we speak of light to have any Philosophicall discourse about it is neither profitable nor proper to my Text. 2. Improperly it is taken several wayes I shall name but a few and leave the rest 1. For the true and saving doctrine of the Word Prov. 6.23 Psal 119.105 2. For knowledge Acts 26.18 Isa 60.3 3. For good works Mat. 5.16 4. For joy and comfort Psal 97.13 5. For Christ Isa 42.6 Ioh. 8.12 I name no more I shall make use of some of these the Observation is plain Observ Observ It hath been of old and it is the practice still of the Prince of darknesse to transforme himself into an Angel of Light Good Angels did use to appear lightsome and glorious unto persons well Satan will doe as they doe Cor à Lap upon this Text tells us many stories of persons to whom Satan thus appeared in a visible shape they saw him and conversed with him as if he had been an Angel of Light and they discerned him by his discourse to be but the black Prince transformed but this is not the thing Paul chiefly means he hath another way to act when he went to Ahabs prophets and perswaded them it is more than I know that he appeared visibly to them some Polititians will doe much and yet are little seen I am sure it is so with him Light useth to discover things but never is Satan lesse seen than when he acts as an Angel of Light This hath been his practise of old and I am sure he hath not layd down his trade now in our dayes he hath found so much successe by this policy towards the advancement of his kingdome that so long as Christs Church is upon the earth and hath rest from persecution till he come to be bound up we must look for him in this shape For the doctrinall part I will dispatch it briefly because I will make hast to what I ayme at I have but two things to open 1. How doth Satan thus transforme himselfe how doth he worke what garments as the word is taken from Stage players that put on garments sutable to the person they act puts he on that make him appear thus 2. Whence comes it that he doth thus For the first 1. By taking the Scriptures which are the true light and making use of them for the doctrine he would have received if Satan would have any errour take he must not fetch his proof his light from a Turkish Alcoran or Plato or Aristotle c. these have no Authority in the Church no no he will bring his Scripture that which is called the Lamp and the Light to you is not here Scripture Search the Scriptures yea so he doth and can bring Christ Scripture also if Christ answer him and turns him off with a For it is written Mat. 4.4 the very next tentation he will prove with a For it is written ver 6. He seems to be even with Christ and what he quotes is to the purpose so much as he quotes Clothes Bayes c. use to have seales hung upon them then they passe for currant when he can hang the seales of Scripture upon his doctrines who will now question them Hath not this been the practise of him in all the Hereticks since Christ his time Credunt scripturis ut credant adversus seripturas Terâ—ul p. 77. had not the Arians Scripture Hath not the Pope Scripture Have not the Socinians Scripture though Reason is their Rule yet hath not Crellius at last found our Scripture against Christs Divinity The least Scripture that I know any errour or practise have to prove it selfe is the practise of the Separatists with these Quakers who have cast off the soundest Ministers and all our Churches It is observable how these Quakers who have done the most mischief to the Separatists and the Anabaptists societies doe tell them they are in Babylon that which they have cast upon us is now cast upon them and will be as easily proved against them as they can prove it against us 2. When he becomes a Preacher of righteousnesse good works these are called light Mat. 5. should he preach that men should whore swear when not justly called to it lye steale be drunk c. though men love these deeds of darkness yet should they hear them taught as things that ought to be done though their hearts love the actions yet their judgments would conclude this were no true light
refused the least acknowledgment much lesse performance of duty to any Parnel Goliahs head c. p. 68. speaking about Ornaments Moderation in every thing I owne but what is wast is for the lust both in Kings Princes and great Personages as thou callest them but with us there is no respect of persons Conclusion Since then the Light of the Quakers doe put out this Light of Nature I conclude their Light is the Light of Satan not of Christ Argum 3 Major That Light which teacheth men to forsake the Scriptures setting up a Spirit in man which shall not be examined by the Scriptures is the Lightâ—â— Satan not of Christ Minor But such is the Quakers Light Ergo. The Scriptures are left by God to be our Light and our Rule Major proved Prov. 6.23 Psal 119.105 The Prophets bid us goe to them Isa 8.20 Christ bids us search them Ioh. 5.39 The men of Berea Act. 17.11 Tried Paul by these for Paul to tell them of his infallible Spirit and so they might believe him without searching the Scriptures he had as good say nothing those men were commended for this action Apollos a mighty man in the Scriptures Acts 18.24 convinced the Jewes by the Scriptures ver 28. Minor But the Light of the Quakers teach men to forsake the Scriptures setting up a Spirit in man which shall not be examined by the Scriptures If you aske me before I goe to the proof Doe the Quakers cast off the Scriptures I answer when they can finde any thing which they think make against us then they will urge the Scriptures very much Golich p. 63. yea they will run to the Apocrypha rather than faile to help themselves as Parnel to evade the strength of Levit. 19 32. runs to Chap. 4 of the Booke of Wisdome v. 8 9. but mistakes Yea further when Satan hath gotten strong hold of persons in their way yet he will then provoke them to reade the Scriptures much but casteth strange glosses upon the Scripture p. 21. 21. as I. Told confesseth when he was in that snare Herein he worketh like an Angel of Light But to speake truely the Quakers make nothing of the Scriptures miserably abusing that text 2 Cor. 3.6 You shall hear them speak 1. I. Toldervy p. 6. reporteth of that Quaker who was the means of his seducing that he expressed with firme confidence that searching of the Scripture was not the way to finde out the knowledge of Christ but the turning the minde to within quite crosse to Christ why did not Christ bid them turn to that 2. Mason pag 12. in his defence of Craven Thou sayest to his Opponent the Old and New Testament is thy rule the same was writ for thy imitation He answers But did Paul or any of the Aposlles walke by any literall rule or was not their rule a â—â—asure of the Spirit of God committed to every one of them but it were well if these pecuniary Priests would walke answerable to the precepts left upon record in the Letter By this you may see what Mason makes of the written Word 3. Parnel Watcher pag. 8. where you may have a learned discourse how the profession of the Christian Faith Religion came into England two pages before Let those who are ignorant read it But p. 8. he addes and those had the writings of the Prophets and Apostles which is called Scripture and so was the Keepers of the Letters and that they took to be their rule to walke by as they doe now but knew not that which gave it forth to lead them unto the life but had the letter and the forme To the same purpose he speaks p 40. and in his Goliah p 77. 4. Naylor against I. Reyner p. 3. speaking against us hath these words Whose Law is without Light without their Word without their Church without Baptisme Prayers without All which we witnesse to bee within Farewell then the written Word Naylor Saluta c. p. 29. tells those that will follow their doctrine then you shall not have your Light and Life to seek in a Book without you c. Naylor against F. Harris p 9. speaks out The Infallible Spirit by which the Scriptures were given forth is the sole tryer of spirits and doctrines neither hath it need of any addition where it is you bring the letter to oppose Christ and so deny the end of the Scriptures which is to see up the Spirit of God for Judge and not themselves c. So then the Scriptures must not judge of his Spirit but your spirit is Judge of the Scriptures 5. Priests Ignorance p. 4 5. The summe is this it is all one to them Scriptures or no Scriptures for they have the Spirit that did give forth the Scriptures As for the written Word you see how they contemn it and condemn those who make it their rule to walke by when they doe use it it is at the pleasure of their infallible spirit what shall be the meaning of it Here I will give you a taste of their spirit Parnel entitles one of his Books the Watcher and tell us in his Title-page of the stone that struck the feet of the Image quoting Dan. 2.31 32 c. By this title we shall â—â—pect some great matter about the Image p. 21 22. It is one thing to allude to a scripture another thing to inteâ—pret it as doth Parnel here his spirit interprets the Image Now the head of the Image which is of gold and are those that have had a light shining into them and have seen the emptinesse of many Forms and have gotten the thing in their comprehension with more of this stuffe which I am loath to transcribe and the breast of the Image which is of silver and the thighs of brasse are the rest of the sects and forms and the legs of the Image which is of iron is the beast and the feet of the Image which is part of iron part of clay are the Priests and Pharisees joyned to the powers of the earth c. But Parnel the Spirit in Daniel gave another Interpretation of this Image in the same Chapter and we have seen it fulfilled in the greatest part How darest thou then set down thy Interpretation thus crosse to his Oh that any Christians should admit such a Fellow into their houses Let us hear Deusbury's spirit interpreting Revel pag. 20. 17. Babylon is within you the Beast is within you which all the world wonders after what a wonder is this I hear there is a Doctour of Divinity in London hath given the same interpretation of this Beast c. that all the world should wonder after that which none of the world ever saw is your wills your wisdome is the great Whore that sits upon the Beast But why doe you stay here Deusbury goe on to 9 10 11 12 16 verses and tell us what they are when you have done turn to the last clause
of the 19 ver of the 1 Chap. and 1 ver of the 4. Chap. there see how neatly your spirit have interpreted this 17 Chap. John was shown things that were to be hereafter but it seems there were no such wills hearts nor wisdome before Iohn but all the wickednesse of men was to be after Iohn Is this the best Interpretation your spirit can make Conclusion Since then the Quakers Light teach men to forsake the Scriptures and set up a spirit in man which shall not be examined by the Scriptures Hence I conclude the Quakers Light is the Light of Satan c. The Quakers divide the Spirit from the Scriptures Argum 4 Major That Light which maketh the Scripture to crosse it selfe and that in things known by the Light of Nature that Light is the light of Satan not of Christ Minor 〈◊〉 such is the Quakers Light Ergo. Major The Major is clear For if the same infallible spirit gave out all the parts of the Scripture then to have one Scripture plainly and truely to contradict another and that in things known by the Light of Nature would argue high imperfection in the Spirit of God which is blasphemy to impute unto him Minor But the Quakers Light doe make the Scripture crosse it self and that in things known by the Light of Nature Thus all the Quakers and Bishop in particular p. 24. quotes the 2 of Iames to overthrow all respect to persons Then where is the honouring of Parents and Superiours as in my second Argument I opened The very first verse will give the meaning of the Apostle Have not the Faith of the Lord Iesus c. with respect of persons If you like the faith of our Lord Jesus when it is in a rich man but despise it in a poor man this is sinfull yet there are good reasons to be given from the 6 7 ver that the rich man S. Iames mentions was not a believer but rather an Heathen and to have a rich Heathen preferred before a poor Believer is sinne however take the 9th if you have respect to persons c. One way it is true another way false Take the words Divisim thus may I or must I shew civill respect to a rich man that is much above me though wicked much more if a Magistrate Father c. for these relations are not founded upon Grace yes that you must else you transgresse the Royall Law Honour thy Father c. But take the words Conjunctim thus may I show civil respect to rich persons c. and despise a poor man that hath the Faith of our Lord Jesus No if you doe you sinne God will allow no such respect of persons thus the Scriptures are preserved in their harmony and Natures Light not offended Take another instance the glory of the Lord c. put out by such as the world call Quakers p. 10 11 12. He takes the words of our Saviour Mat. 5.34 Swear not at all to overthrow all swearing there he brings in severall holy men who sware Abraham Iacob David the Angel Rev. 10. Ierem 4.2 All that he answers is but Christ saith Swear not at all I observe he doth not mention Paul in 2 Cor. 1.23 I call God for a record upon my soule and other places where Paul swears yet he was after Christ did Paul and the Angel sin It is not my purpose to enlarge upon this but a few words ver 33. Thou shalt not forswear thy selfe 1. But Christ doth not quote the Deut. 10.20 6.13 where it is joyned to the command of fearing God and serving him Thou shalt sweare by his name Indeed by the Earth Heaven or Ierusalem c. thou shalt not sweare no nor by the name of God vainely but when thou art called to it upon just and weighty causes then the old command holds else I must destroy a part of the Law and not fulfill it verse 17. 2. In an oath there is some religious worship performed to God declaring him to be the Omniscient God and the Punisher of such as dare speak falshood would Christ take away this honour from his father Thirdly There is as much need of an Oath in regard of the end of an Oath now after Christ as ever there was before Christ 22 Exod. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men doe sweare not men did sweare before Christ but now left it since he spake those words there is strife still Object But where there is strife they are without p. 12. Ans 1. It were well for you if you were within 2. There may be difference between those who are in Christ and yet the difference so fairly carried as no sinfull strife but an Oath will put an end to it 3. But may a Magistrate give an Oath to those who are without surely no if that be true must not swear at all How then shall strife be ended 4. We know the Quakers are not so perfect but strife will be among them Fourthly The Quakers bid men be guided by their Consciences the Light of God within but that Light within doth lead men to swear in great cases to put an end to strife we finde it so among the Heathen Abimelech c. both before and after Christ The Light of Nature teacheth this why then doe you oppose it Fifthly I wonder Paul should so forget himself to sinne so fearfully in swearing as he did yea and an Angel also Isa 65.16 relates to the times after Christ Conclusion Hence then it followes the Quakers Light is the Light of Satan not of Christ Argum 5 Major That Light which takes men off from that rule which is perfect and cannot erre and sends them to be guided by a Light which is imperfect and may and doth erre that is the Light of Satan not the Light of Christ Minor But such is the Light of the Quakers Ergò Major The Major cannot be denied for will the Light of Christ teach men to leave his own perfect rule and goe to an imperfect one then if men walk by it how can they be blamed he must then approve of sinne The Minor need proof which is this That Light which takes men off from the Law of God his Word and send them to the Light of Conscience to be guided by it that Light take men off from a perfect rule and send them to an imperfect one c. But thus doe the Quakers Ergo. The Word of God is perfect Psal 19.7 2 Tim. 3.16 17. But the Quakers doe not send men to the Word but to their Consciences I grant it were well if men did attend to the dictates of a true illightned Conscience and it will be fearfull damnation that they doe not But this is not all the Quakers mean But however the Light of Conscience is 1 but Imperfect 2 It may erre It is imperfect here I will take occasion to examine the Text the Quakers make so much use of 1. Joh. 9. This was the
true light which lighteth every one that cometh into the world But I would faine know why these Quakers confound this Light with Conscience as if they were both one is the Conscience and Christ all one what folly is this Secondly But what doe they mean that Christ lighteth every one who cometh into the world with saving light Fruits of fast pag 23. as Parnel his 29 Querie intimates this is manifestly false For how great a part of the world is there who know nothing of Christ Redemption Justification by Christs righteousnesse Originall sinne Saving faith c. They never heard the sound of these things The next Verse confutes this for the 10 ver saith The world knew him not How then doth he lighten every one with such a knowledge when the Text saith plainly the world knew him not What miserable blind Consciences doe we find where people have lived under the revelation of Christ I am confident many know not the essentials to salvation The meaning then is 1 If we speak of the Light of Reason Understanding so Christ lighteth every one who cometh into the world 2. Or if we speak of Saving light As many or every one who hath that saving Light it is Christ who illightneth him 3. So we may say of Common Light Christ giveth that also As Psal 136.8 The Lord raiseth them that are bowed down What every one we see the contrary but those who are raised it is he who lifts them up none else can Againe Conscience may and doth erre this is a further proof of the imperfection of it Acts 26.9 Paul was there guided by his Conscience but it erred Did not of old Doe not now all Errors and Heresies plead Conscience Papists Socinians c I doubt not Queen Mary would say her Conscience led her to burn the eminent servants of Christ Now let us hear what the Quakers say Quakers glory c. p. 2. They exhort the Magistrates to let the Priests alone and to receive the Law of God which is perfect according to that in the Conscience herein have truth in all ages suffered by them who made Lawes contrary to that in the Conscience No matter for the Word then Fell. pag. 5. The Priests of thy high places Oh England bear witnesse before my face against thee which thou hast set up contrary to my will which I have made manifest in every mans Conscience No not every mans you are not perfect Fell. So once before in the same page Wooddrove p. 15 16 Turne your minde within you to the pure Light of Christ in your Consciences see by this light within you who rule within you No matter for the perfect rule without you to try the light within you nor to help it J. N. against Harris p. 15. Make our Light within to be the Light of the Covenant of Grace How many millions of soules know nothing of it Bishop p. 21. Sink down to that of God in every one of your Consciences the light of Christ In all their Books the Word of God written is made of no account But while the Quakers thus call on all men to turn to that within them their Consciences why doe they so cry out upon the Magistrates for sending them to Bridwell and Prisons since they doe as the Light within them bid them They practise their doctrine but the Magistrates have the Light without them in the perfect rule to guide Conscience within them What a wofull Nation should we have where Consciences are so blinde erroneous sleepy benummed and some cauterized if men should lay by the perfect rule and goe to that the Prince of darknesse would make strange worke Conscientia est regula regulata non regula regulans This Argument differs from the third Argum 6 Major That Light which destroyeth the Institutions of Christ is the Light of Satan not of Christ Minor But the Quakers light destroy the Institutions of Christ his Ordinances Ergo it is the light of Satan not of Christ Major The Major is clear for then Christ must oppose himself if he hath left Ordinances wherein people shall attend upon God till the end of the world and now have a light to destroy them Christ hath changed his minde 1 Cor 11.26 In the Lords Supper we shew the Lords death till he come Christ is not come yet Christ bid them eat and drink in remembrance of him his words at the Institution of the Lords Supper What were the Apostles onely to remember him or the Corinthians and those first Churches Must not all Churches till he comes so remember him Mat. 28.19 20. Teach and Baptize I am with you to the end of the world What doe you limit this teaching and baptizing to the Apostles They are dead many hundred years since yet the end of the world is not come how then can these words be fulfilled but in the ordinary Officers who succeed the Apostles is the rule of Christ Mat. 18.15 16 17 18 c. come to an end I am sure there are offences still and you perfect ones are as vile offenders as any but you have taken a course to prevent all discipline for your Church is within so shut up that none can come at it no nor believe it Minor But the Quakers light destroy all the Ordinances and Institutions of Christ Parnel Wat p. 8. They who brought the profession of the Christian Faith into England first had two Sacraments Infants Baptisme is one that which they call the Supper of the Lord is another and they had the carnall bread and wine as the Priests and people hath now See what esteem this youth hath of the Ordinances against the Baptists he talketh much for their baptizing with water but I will not transcribe his babling Naylor against I. Reyner pag. 3. Church Prayers Baptisme Singing we witnesse to be all within None of these outward Naylor Saluta p. 7. Is not Christ the Ordinance no that he is not and the end of all Ordinances I here is truth in this and it overthrows the former for if he be the end of the Ordinance how can he be the Ordinance it self are the means the end a few lines after Is not he the Sabbath Baptisme Supper No that he is not In p 33. there we have the bottome he will not deny but these Visibles as he calls them had their place and time but what are they now He meets with an Objection of ours which is this They are commands of God and there is no Scripture for taking them away This is an Objection indeed to which he answers I say those carnall things are but commands as Circumcison and the Passeover were and many other yet were they taken away without letter by that spirit that gave them when they were abused what letter had Hezekiah to take away the brazen Serpent what scripture had Paul to cry down Circumcision c. so runs on But why doth not Naylor make up his
answer fully applying what he faith to the Objection thus So we the Quakers having the infallible spirit which gave these commands dâ—e by the same seeing you abuse them without scripture take them away Now your answer is complete But First I say those carnall things as you call them are so spirituall that all the perfection the Quakers brag of will not be sufficient to perform one of them in the holy manner the letter as you call the Word requires Secondly You talke of the Infallible spirit but you have not given us the signes of it as Paul did 2 Cor. 12.12 nay the Satanicall spirit by which you are acted hath not given you so much wit to caâ—ry your selves cunningly but you doe so manifestly crosse Christ and the Apostles that people must throw away their Bibles and naturall Light before they can believe you Thirdly You mistake in the brazen Serpent for it was not ordained as a means of worship in the Church but onely for the time while Serpents stung them in the Wildernesse they were to look to it typifying Christ but when they were past Serpents in Canaan there was no use of it yet Hezekiah wanted no meanes whereby he might certainly know the minde of God Fourthly The worship then instituted was not taken away because abused but because the Ceremoniall part was fulfilled Fiftly Jesus Christ the Lord of the Church may institute what means of worship he pleaseth his Apostles did converse with him fourty dayes after his resurrection Acts 1.3 speaking of the things pertaining to the kingdome of God They had order what to doe but I hardly think the Quakers were there then with him and heard that doctrine they teach us Sixtly Then the Spirit of God teach us to deny God that which he hath had since the world began viz Externall worship for prayer sacrifices and the teaching of the family by the Father of the family these parts of worship we finde at the beginning after that more But now God must have none at all how shall we know there is a God in the world if we take away his worship Seventhly Christ must then be a great destroyer of the Law and not a fulfiller Mat. 5.17 for he must quite blot out the second Commandment as the fourth and fifth by these Quakers Eighthly The right performing of the worship of God will cost pains and exercise of graces but the spirit in the Quakers have taken them off from that burden Conclusion Since then the Quakers Light destroy the Ordinances of Christ hence I conclude their Light is the light of Satan not of Christ Argum 7 Major That Light denyeth a great work of Christ in the hearts of them who believe in him that is the light of Satan not of Christ Minor But so doe the Quakers light Ergo. The Major is so clear that it needs no proof for to deny a a saving work a great part of his redemption this cannot come from Christ Minor But the Quakers light denyeth a great worke of Christ in the hearts of them who believe I mean such a work as must necessarily be in all such that is a worke of inherent holinesse the new creature distinct from Christ's person and from his imputed righteousnesse to our Justification The Quakers in these Books I have have spoken confusedly and covertly yet this must be their doctrine or some other notion being Christed with Christ Godded with God which I verily think they ayme at Naylor Saluta p. 20. hath these words But say you this is that righteousnesse we believe in and by which we are justified by that blood which was shed at Jerusalem and by that obedience that was in him and by that holinesse but that the want of his righteousnesse in us or that want of Christ or his blood in us can hinder our Justification that we deny and look upon it as heresie it is Christ without us that hath satisfied for sinne his righteousnesse faith patience love obedience c. it s these without us that whoever believes in shall be saved and by this faith the ungodly is justified Pag. 23. We can doe nothing neither doe we desire to doe any thing yet can we doe all things that he wills through him that is in us Pag. 2. While you live sinne lives and if we say we have no sinne we deceive our selves this is well but where he alone lives there is no sinne c. I deny not but we are justified by the righteousnesse satisfaction of Christ without us as opposed to Inherency in us But I utterly deny that God ever imputes that righteousnesse to us but withall he works inherent righteousnesse in us so as no man can be in a state of Justification or shall ever see God who hath not this inherent work of holinesse in him Heb. 12.14 I deny also that a person whom the Lord actually justifieth is an ungodly person in that instant its true he is ungodly if you compare him with the Covenant of works he is a transgressor of it which is the scope of the Apostle in the Rom. 3.4 Rom. 3.4 To cut all men off from seeking life in that Covenant and to bring them to the righteousnesse of Christ but look on him in reference to the Covenant of grace he is now a believer or else he cannot be justified and such a believer as hath received Christ to Union and now trusts to Christ for Communion of benefits whereof justification is one He that prates of his justification before this Faith he doth but prate of that which he shall never finde That absurd notion of faith justifying onely Declarative I would have opposed had this place been convenient I affirme also that the work of inherent holinesse which maketh us new Creatures is a distinct thing from Christ his person though among our New-England notions this was received when the errours raged there that Christ was the new Creature but for the 2 Cor. 5.17 they made miserable Grammar of the verse undertaking to be the Interpreters of the Originall read it thus if any man be in Christ the new Creature and thus indeed Christ being perfect no wonder though the Quakers are perfect for there is nothing in them but Christ And thus we see the meaning of that which we have so wondered at that men and women who could not tell how to live honestly among men keep promises keep from pilfering deale justly no nor can scarce doe it at this day since these Quakers came are on a sudden mounted aloft and tell others they are perfect No wonder for if Christ be the new Creature the new Creature then cannot grow for Christ cannot be more perfect then he is I affirme also that those who desine to doe nothing as saith Naylor they are not in Christ if we speak of adulti Rom. 7.21 and their wills are renewed I know not what to make of that phrase While you live sin live to take it
striving after perfection in degrees such perfection we own i. e. uprightnesse but for the Quakers perfection let them keep it Paul found a body of death Rom. 7. and saith he was not perfect Phil. 3.12 Where sinne hath no dominion that man is perfect i.e. Evangelically Psal 19.13 the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I shall be perfect or complete upright yet such an one may have sinnes ver 12. so not perfect legally Who knowes his errours not David but the Quakers Minor But the Quakers light teach people to say they have no sin they are perfect not in our sense This their books are so full of that it were tedious to transcribe Mason spends the seven first pages of his book about this quoting some texts for it where perfection is mentioned which we owne in a sound sense then railing upon the Priests and damning them to hell because they crosse them Mason p. 3. makes great use of Ephes 4.12 c. perfecting of the Saints c. thus he argues if the Saints could not be perfect in this life were not these Apostles and Pastors put upon a needlesse imployment Can the Priests of the nation prove that Saints are tossed in heaven Were Englands blinde watch-men commissionated from Christ they would not prate thus against perfection But if Mason had well understood the Originall word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here rendered perfecting he might have known that the word is translated by others For the gathering together of Saints by others the Coagmentation joyning gluing together of Saints to Christ by faith to the body by love not noting the perfection of the growth but such a perfection as when a body hath all its members He addes presently for the Edifying of the body of Christ What need of Edifying when there is compleat perfection so that till this Mysticall body have all its Members the Ministery must last When a body hath all its Members none wanting broken or out of joynt yet then those Members must grow If he will fetch his strength from the 13. v. a perfect man c. and that perfect man to be meant of every singular believer to what I have said before about perfection I adde we acknowledge there are thousands through mercy of perfect men in England as perfect is opposed to children tossed to and fro in ver 14. saints who stand so unmovable and firme that all the windes of Quakers and other Hereticks doctrines cannot shake them here upon earth But by the former words Till we all come or meet c. he seems to speak of the whole mysticall body which shall be a perfect man when they meet All in the unity c. and of the knowledge of the Son of God But I doe not believe any man hath that perfect knowledge of him in this life which they shall have There are abundance of these true members who dye before they are perfect in inherent holinesse I am sure or else you must cut off most of the members nay all which your friend Castelio in this point dare not doe but hath so much charity to say that such shall be saved but there are no Pastours in heaven to perfect them then the Pastours worke is not needlesse though the members come not to the perfect growth in this life Nay the need of Pastours argue imperfection for when perfection is come there will be no need of these what need of Nurses Tutors School-masters c. when perfection is attained More may be said but I forbear Another Text the Quakers use is Phil 3.15 But what say they to the 12 ver Paul saith he was not perfect Here appears a contradiction But Perfect men may be considered two waies 1. Either with reference to the perfect rule so no man is inherently and legally perfect Or 2. Comparatively with other men thus some are but young scholars they understand not the fulnesse of the righteousnesse of Christ c. but are troubled about Circumcision v. 3. and other Jewish matters others are more growne in the knowledge of Christ and his grace more solid in judgement who are perfect in comparison of others and this perfection he means as the next verse and the observation of the Chapter proves thus some little children young men Fathers 1 Joh. 2.13 Some think he calls the false Teachers the perfect men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zanch in loc speaking ironically and nipping them for their boasting Musculus upon this Text tells us of a debate he had with a Franciscan who with great impudencie boasted he was perfect but saith of him he did so rage that he seemed perfect in fury and madnesse the same is evident in these Quakers when crossed for fierce countenances fury raging railing I have not read nor seen the like of such as talke of perfection By what I have said you may answer all they alledge for perfection Thus also Priests ignorance p. 4. Parnel fr fast p. 24. But stay Parnel are you perfect too have you no sinne doe you so dwell in the righteousnesse of Christ I omit thy abominable pride which thou manifestest in thy Books with other sinnes easily to be proved I onely turn thee to 1 Pet. 2.23 When Christ was reviled he reviled not againe Doe you show this Spirit of Christ Let any reade your Reply as you call it to Dr. Draton where you have cut off Goliahs head then judge as you have printed your adversary yet any one shall see what he speaks is with reason scripture and sobriety but what is your return to a man of his quality and yeers Impudent lyar blinde sot blasphemer lyar hypocrite deceiver the book is stuffed with this language Come to the Civil power and see how your infallible spirit carry you there Fru fast p. 10. in your reply to your Mittimus as you call it thus you speak to the four Justices naming them In the Mittimus you finde severall lyes slanders c. I shall reply to the same and return the venome upon your venomous spirits c. This is the perfect man without sinne such also is Naylor and Mason I will give you leave to brag of your perfection but reade Jude 8.9 2 Pet. 2.10 Concluson I doe conclude both from your doctrine and your practice that your light is from Satan Argum 10 Major That light which teacheth people to revile and throw filth upon the true Ministers and true Churches of Christ that is the light of Satan not of Christ Minor But thus doe the Quakers light teach people c. For the Major none will question that 1 Tim. 5.17 There is double honour allowed the labourers in word and doctrine For the Churches they bear such an honourable relation to Christ that sure Christ will not thus teach people to revile them 2 Cor. 11.2 Minor But the light of the Quakers teach people to revile and throw filth on the true Ministers and Churches of
what should such Revelations concern Faith or Manners If Faith All that we are bound to believe Christ hath perfectly revealed in his Word If Manners Christ also hath perfectly reveal'd the whole will of God for our obedience 2 Tim. 3.16 17. The Scripture c. There it is to be found in the Scripture whatever is requisite to make the man of God perfect Since we have a perfect rule what need we more What if there be a revelation that crosse an Article of faith or rule of obedience in the Scripture as doe the pretended revelations of the Quakers what shall we judge of it Surely the Devil is the Author of it 2. The foundation upon which the true Church of Christ is built hath long since been perfectly layed Ephes 2.20 and are built upon the foundation of the Apostles and Prophets Jesus Christ himself being the chief Corner-stone No Church need any better foundation to be built upon than the Church of the Ephesians was built upon that was built upon not any of our new mad Diabolical Apostles but the Apostles which the Lord Jesus himself called fitted in a glorious manner that the servants did shew who was their Master and Paul one of these Acts 20.27 tells the Elders I have not shunned to declare to you All the Counsell of God which concerneth our salvation If the Quakers bring any more then Paul did not declare All but whether Paul or the Quakers speak truest we will not dispute shew us now such men as those Apostles were 3. I pray tell us what Scripture have you to prove that any men now in these dayes should have such revelations and that now we must look again for Apostles It may be you will make a tush at Scripture and tell us your infallible Spirit tells you so but we can upon better grounds make a tush at your Spirit and curse you by the authority of the Spirit for adding to his Word Deut. 12.32 Rev. 22.18 4. Before you brag of your Apostleship and Revelations shew your selves to be I will not say Christians but Men rational men which as yet you have not done 5. As after those Prophets under the Old Testament whom God raised up no man dared to assume to himselfe that Name and Office I know there were those who were called Prophets in the N. Test but they differed from the Old or dared to be a Pen-man so after the Apostles whom Christ himselfe chose fitted and authorized to be his Pen-men in the New Testament let none dare to be so devilish to assume that Office or Name unto themselves 6. The Testatour is dead who then shall make any other Testament or what need is there of any other than what himself hath made For the infallible Spirit the Quakers so much prate of abusing the Ministers because they doe not boast of it and Mason in particular pag 15. abuseth Mr. Scortrith and bid his people take heed of him I shall speak a few words Mason adds this Take this along with you too The Spirit of Truth is the infallible Spirit But George Scortrith confesses he hath not the Infallible Therefore George Scortrith preaches from the Spirit of Errour What now what doe Quakers make Syllogismes then we look to our selves but Mason the next time you make a Syllogisme desire your Master to learn you so much skill to make a true one for the Priests doe laugh to reade such a false one You might have indeed disposed the predicate of your question in the Major proposition with some words altered but now it is no where disposed But to the businesse 1. If the Quakers would have us affirme that all Ministers must have the Spirit in that manner as the Prophets 1 Pet. 1. v. 11. and Apostles v. 12. So 2 Pet. 1. ult then we professedly say we have it not If the Quakers say they have it so then I say the Spirit in the Prophets and Apostles was not the infallible Spirit for the Quakers spirit is crosse to that 2. I affirm that Ministers I mean not every particular man who calls himself a Minister have that Spirit which is Infallible to some a Spirit of gifts and grace to some onely gifts We pray to the Lord for it and that we may be guided by it 3. True Ministers doe by that Spirit from his word teach to their people the infallible truths of Christ they build them upon such foundations for doctrine and practise that not one who follow their preaching shall ever miscarry but shall honour God here and be infallibly saved hereafter 4. Those who have forsaken this Ministerie the Spirit of God hath left them and let them fall into corrupt errors and some damnable heresies with practises grievous and offensive to the Spirit But yet to say that this Spirit which with reverent humility we dare say we have doth or is bound to teach us every one in every Iota of truth so that not in any particular whatever we may mistake this we doe not affirm no more than he doth or is bound to expell every relique of corruption out of our hearts we know but in part Peter might boast of this Spirit more than Mason but whence then doth he walke so Gal. 2.11.14 as to deserve a reproof Nay goe to others who were guided extraordinarily Isaac by a prophetical Spirit and infallible blessed Iacob but he mistook in the person whom he blessed he thought it had been Esau the infallible Spirit did not guide him there to know Jacob but he erred as to his owne purpose Samuel went to anoint David by an infallible Spirit but he mistook in Eliab So Nathan a Prophet but he mistook in his counsell to David about the Temple building Then why the Spirit should so teach every Minister that in no point whatever he should mistake so long as in nothing that concern the salvation of his people I know not Much more might be gathered out of their Books whereby it may appear by what spirit these Quakers are led truely by Satan scarce transformed into an Angel of Light And now to you who are my people and have chosen me to be your Officer having thus opened the wickednesse of this Sect I exhort you to beware of them for you who have understanding so as you are able to oppose them I doe not fear your going to hear them or conferring with them they are scarce men in reason for you who are of the weaker sort I exhort you again come not neer them so much as to hear them since warning is given what they are but if you will doe it know assuredly the Church will proceed against you for so doing as for any other sinne FINIS A Minister now in Essex gave this Narration to a friend of mine written with his own hand and his name to it the Copie is true that I here offer to the Reader The 8th Moneth 19th day 1654. AT the earnest desire of some friends I went with John Ward and Anthony Hunter to a meeting of the deluded souls called Quakers at John Hunters of Benfield-side in the County of Durham where we found about twenty persons sitting all silent after we had sate awhile all being mute the Lord moved me to arise and call upon his name by prayer I was no sooner up but my leggs trembled greatly so that it was some difficulty to stand but after I had prayed a short space the trembling ceased while I prayed to GOD as a Creatour there was but little disturbance but when I cryed in the name of JESUS CHRIST my Mediatour God in my nature now in the highest glory appearing and interceding for his Saints then the Devil roared in the deceived soules in most strange and dreadfull manner some howling some screeking yelling roaring and some had a strange confused kinde of humming singing noise Such a representation of Hell I never heard of nothing but horror and confusion After I had done praying not opening my eyes before I was amazed to see about the one halfe of those miserable creatures so terribly shaken with such strange violent various motions that I wondred how it was possible some of them could live In the midst of this confusion one of them asked if I were come to torment them To whom I applyed this word Mat. 8.29 And while I spake something of Faith they declared that they were come to the faith of Devils Jam. 2.19 but said we were not attained to such a faith After two houres as we were departing out of the house one of them cursed me with these words All the plagues of God be upon thee Whereupon I returned and prayed for such of them as had not committed the unpardonable sinne Thus farre this Minister Lately in a Town neer me when the Quakers were met together there appeared one amongst them in such a shape as caused them to break up their meeting with no small trouble to divers of them I cannot learne the perfect manner for the Quakers will not reveale it onely so much some of them have affirmed and I will not publish more than I am certaine of I wish it may turn to their good